if you die before me, it is yours; but if I die before you, it returns to me.’ It is called a survivorship-contingent grant because each party awaits the other’s death.”

And regarding a lifetime gift, he said:

“It follows the morphological pattern of hubla, as mentioned above. It is a noun derived from saying, ‘I grant you this house as a lifetime gift’; that is, ‘I make its residence yours for the duration of your life.’”

I say: Both the lifetime gift and the survivorship-contingent grant establish ownership for the recipient and for his descendants after him, and neither may be revoked, as al-Shawkani and others have stated. See al-Rawdah al-Nadiyyah (2/167–168). *

3565—“Whoever performs our prayer, faces our qiblah, and eats from our slaughtered animals is the Muslim who enjoys the protection of Allah and the protection of His Messenger. So do not violate Allah’s covenant of protection.”

Al-Bukhari recorded it (391), as did al-Nasa’i in al-Sunan al-Kubra (2/530/11728)—without the phrase concerning protection—through Mansur ibn Sa‘d, from Maymun ibn Siyah, from Anas ibn Malik, who said: The Messenger of Allah, may Allah’s peace and blessings be upon him, said: ... and he mentioned it.

I say: This is a good chain of transmission. Although Maymun ibn Siyah is among al-Bukhari’s narrators, there is some criticism of him, as al-Hafiz indicated in al-Taqrib, where he said:

“Truthful and devout, but makes mistakes.”

This is a summary of Ibn ‘Adi’s statement at the end of his biographical notice in al-Kamil, after citing several hadiths of his, this being one of them (6/414–415):

“He was among those counted among the ascetics of Basra, and perhaps he has no hadith other than those I have mentioned.”